"The next thing in the attainment of the
inner life is to seek a spiritual guide -
someone whom a man can absolutely trust and have every confidence in, someone
to whom one can look up to, and one with whom one is in
sympathy - a relationship which would
culminate in what is called devotion. And if once he has found someone in life
that he considers his Guru, his Murshad, his guide, then he should give him all
confidence, so that not a thing is kept back. If there is something kept back,
then what is given might just as well be taken away, because everything must be
done fully, either have confidence or not have confidence, either have trust or
not have trust. On the path of perfection, all things must be done fully." -
Hazrat Inayat Khan

One who receives instruction from
another; a scholar; a learner; especially, a follower who has
learned to believe in the truth of the
doctrine of his
teacher; an adherent in
doctrine.

A disciple of Jesus is one who (1) believes his
doctrine, (2) rests on his
sacrifice, (3) imbibes his spirit, and
(4) imitates his example (Matt. 10:24; Luke
14:26, 27, 33; John 6:69).

Bahauddin Naqshband was visited by a
group of seekers.

The seekers found him in his courtyard, surrounded by
disciples, in the midst of revelation.

Some of the newcomers said: 'How obnoxious - this is no way to behave!'

The seekers tried to remonstrate with the Sufi Master.

Others
said: 'This seems to us excellent - we like this kind of teaching, and wish to
take part in it.'

Yet others said: 'We are partly perplexed and wish to
know more about this puzzle.'

The
remainder said to one another: 'There may be some wisdom in this, but
whether we should ask about it or not we do not know.'

Bahauddin
Naqshband sent them all away.

All these seekers spread, in conversation
and in writing, their opinions of the revelation. Even those who did not allude to
the experience directly were affected by it, and their speech and works
reflected their beliefs about it. Some time later certain members of this party
again passed that way.

They called upon the Bahauddin Naqshband.

As the seekers stood at the door and peered within they noticed that
within the courtyard Bahauddin Naqshband and his disciples sat, decorously,
deep in contemplative reflection.

'This is better,' said some of the
seekers, 'for he has evidently learned from our protests.'

'This is
excellent,' said others, 'for last time he was undoubtedly only testing us.'

'This is too somber,' said others, 'for we could have found long faces
anywhere.'

And, of course, there were other opinions, voiced and
unspoken.

The Sufi Master, when the time of reflection was over, sent
all these seekers away.

Much later, a small number returned and sought
his interpretation of what they had experienced.

They presented
themselves at the gateway, and looked into the courtyard.

"You may at last hear the whole
story he said, for I have been able to dismiss my pupils, since the task is
complete. When you first came, that class of mine had been too serious - I was
in process of applying the corrective. The second time you came, they had been
too gay - I was applying the corrective.

When a man is working, he does
not always explain his self to casual visitors, however interested the visitors
may think themselves to be. When an action is in progress, what counts is the
correct operation of that action. Under these circumstances, external
evaluation becomes a secondary concern."

Disciples or luminaries of the
Creator and Sustainer are
easily identified by the schism created when they point out the hypocrisy of
the rejection of the underpinning foundations of their personal religion in
favor of the acceptance of myth as literal fact and dogma as all important.

The Epic of Gilgamesh

he who saw everything

"Out I went, into the world, but there was none
better than me - Gilgamesh!"

The men of
Uruk muttered:

'Gilgamesh, noisy Gilgamesh! Arrogant Gilgamesh!'All
young men gone - Defeated by Gilgamesh, and no son was left to his father.
All young girls made women by GilgameshHis lusts are such, and no
virgin left to her lover! Not the daughter of a warrior, Nor the wife
of a nobleman! Yet he is king and should beThe people's careful
shepherd. He is king
and should beShepherd
of the city. He is wise, he is handsome, he is firm as a
rock.'

In heaven the gods heardHeard the
lament of the people, And the gods cried out to
the Great God, higher king of Uruk:

'Strong as a wild bull is this GilgameshSo he was made by
Aruru, the goddessNone who can
survive him in fighting. No son left to his father. Gilgamesh, he takes
them all, and is heHe the king?
Shepherd of the people?
No virgin left to her lover, For he lusts strongly! No, nor the wife of
the nobleman!'

'You created this Gilgamesh! Well,
create him his equal! Let him look as into mirrors - Give a second self to
him, yes; Rushing winds meet rushing winds! Let them flow heart to
heart against Give them each other to fight, Leaving Uruk in
peace!'

So the
Goddess of Creation took and formed
in her mindThis image, and there it was conceivedin her
mind, and it was made of materialThat
composes the Great God, He of the
Firmament. She then plunged her hands down into water and pinched off a
little clay. She let it drop in the wildernessThus the noble Enkidu was
made. Given the strength of Ninurta,
the God of WarHis hair waved like millet filamentsOf
the grain goddess Nisaba. Matted
hair was all over his body, like the skins of the cattle. Of the cattle god
Samugan. This Enkidu was innocent of man's ways. He knew not the
cultivated land. Enkidu was in the hillsWith the gazellesThey ran
with each otherWith all the herdsHe too loved the water-hole. But
one day by a water holeA trapper met him face to face, Because the
herds of wild gameHad strayed into his territory.

On three days
face to faceEach day the trapper was terrified, Frozen stiff with fear.
With his game he went home, Unable to speak, numb with fright. The
trapper's face altered, reborn A long journey does that to one, Gives a
new visage upon returning.

The trapper, his heart all awe, told his
father: 'Father, what a man! No other like him! He comes from the
hills, strongly alive! A star in heaven his strength, The star essence
of An, the Sky FatherOver the hills with the beastsEating
grassRanges across all your land, Going to the wells. I fear him,
stay far away. He fills in my pitsTears up my game trapsHelps the
beasts escape Now all the game slips awayThrough
my fingers.'

His father
opened his mouth, Told the son, the trapper:

'My son, in Uruk lives
Gilgamesh. None can withstand him, None has surpassed him, As a
star in heaven is his strengthOf the star-essence of An, the Sky Father.
Go to Uruk, find GilgameshPraise the wild man's strength ask for a
temple hierodule from the Temple of Love, Such a child of pleasure;
Bring her and let her power of womanSubdue this wild man. When he
goes to the wells, He will embrace the priestessAnd the wild beasts
will reject him.'

To Uruk the trapper wentAnd said to Gilgamesh:

'Like no other, a savage, Roaming in the pastures, A star in
heaven his strengthOf the star-essence of An, the Sky Father. I am
afraid, stay far away; he helps the beasts escapeFills in my pitsTears
up my game traps.'

Gilgamesh said:

'Trapper, return,
Take a priestess, child of pleasureWhen he goes to the wellsHe will
embrace the priestess And the wild beasts will reject him.'

The
trapper returned with the hierodule And three days to the drinking hole,
There they sat downHierodule facing the trapper, Waiting for the
game. First day, nothing. Second day, nothing. Third day, bonanza !
The
herds came to drink, and Enkidu Glad for the water were the small wild
beasts, And Enkidu was glad for the waterHe of the gazelles and wild
grass, Born in the hills. The priestess saw this manWild from the
hills.

'There woman', points the trapper, 'Bare your breasts
now; This is he, Have no shame, delay not, Welcome his compassion,
Let him see you naked, Let
him possess your body. As he approaches, take off your clothes, Lie
with him, teach him, The savage, your art of woman, For as he loves
you, thenThe wild beasts, his companions, They will reject
him.'

She had no shame for this, Made herself nakedWelcomed
his eagernessIncited him to copulation, Taught the woman's art. Six
days, seven nights, That time lying together, Enkidu had forgotten his
homeHad forgotten the hillsAfter that time he was satisfied. Then
he went back to the wild beasts But the gazelles saw him and ran, The
wild beasts saw him and ran. Enkidu would follow, but weak, His
strength gone into the woman; Wisdom came to him, A man's thoughts in
his head. So he returned to the priestess. At her feet he listened
intently

'You have wisdom, Enkidu. Now you are
as a god. Why the beasts? Why the hills? Come to Uruk of the strong
wallsTo Inanna's Temple of Love, And to the
Eanna, Where the
Sky God An can be found. Gilgamesh is there, strong, Raging like a
wild bull, over the landIs his strength.'

Favourably as she
speaks, he hears her words. He comes to know his own heartAnd his
desire to have a companion.

He tells the priestess:

'Take
me, girl, to the sacred perfectDwelling of Love and Sky God's
houseWhere lives Gilgamesh of perfect strength, He who rages like a
bull over all, And I will summon him forth and challenge himAnd I will
shout in Uruk: I am the mightiest! Yes, I can change the order of what
is! Anyone born on the steppe is mighty and has
strength'

'Then let us go that Gilgamesh may see your faceAnd I will
show you Gilgamesh, for I know well where he is. Come Enkidu, to Uruk of
ramparts, Where all are dressed for festival, Where each day is a
festival, Where there are boys, Where there are girls, Deliciously
ripe and perfumed, Who drive the great ones from their fretted
couchesTo you, Enkidu, of joy in lifeI will show the joy in life of
GilgameshSee him, see his faceRadiant is his manhood, of full-bodied
vigorHis body ripe with beauty in every part. So exceeding you in
strength, Needing no sleep by day or by night. Restrain your folly,
Enkidu. Gilgamesh, like Shamash the
Sun, is proud, Also An, the God of
Firmament, Also valiant Enlil,
his son, And Enki, his son
alsoAll have given wisdom. Before you come from the open
plainsGilgamesh will have dreamed of it.'

And so Gilgamesh rose
from his bedAnd to his mother, in revealing dreams, said:

'Mother,
I saw in a dream last nightThat there were stars
in heavenAnd a star descended upon me like unto The essence of
An, the Sky God.I tried to lift it
up, but it was too heavy for me, I tried to move it, but it would not be
moved. The land of Uruk was around it, All the people were pressing
towards it. All the nobles also came round it, And all my friends
kissed its feet. I was drawn towards it as to a womanAnd I laid it at
its feetAnd you said it was my equal.'

She, Ninsun, Wise
Custodian of Knowledge, Says to Gilgamesh:

'Your equal was a star
of heavenWhich descended upon you like untoThe essence of
An who is the God of the
FirmamentYou tried to lift it but it would not be movedAnd I called
it your equal, comparing it to you. You were drawn to it as to a woman.
The meaning of thisIs of a strong friend who saves his companionHe
is the strongest of the land; he has strength. As a star in heaven his
strength, The strength of An of the
Firmament and his host. So that you are drawn to him overwhelmingly.
And this means he will never forsake you. Such is your
dream.'

Gilgamesh says again to his mother:

'Mother, another
dreamIn Uruk of the ramparts lay an axeAll
were gathered around it, Uruk-land was standing round about it. The
people pressed towards it; I laid it at your feet. I was drawn to it as
to a woman. For you called it my equal.'

She, the Wise Custodian
of Knowledge, says to her son:

'The axe is a manYou were drawn to it
as to a womanFor I called it your equalAnd it was to rival you.
This means a strong friend standing by his friendHe is the strongest of
the land; he has strength. The essence of An of the Firmament, is his
armsSo strong is he.'

Gilgamesh then spoke to his
mother:

'Now according to the word of EnlilLet a counsellor and friend come to
meThat I may acquire a companionAnd to him I shall be friend and
counsellor also.'

And as Gilgamesh revealed his dreamThe girl
was speaking to EnkiduAs they sat together.

Inanna was the Sumerian goddess of compassion and fertility
centered in the Eanna temple at the city of Uruk.

Eanna - From the old Irish 'Eidhne' pronounced 'Ay-nah'. A
term from the west of Ireland meaning one of unscrupulous intentions towards
one of the opposite sex.

This web site is not a commercial web site and
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This website defines a
new perspective with which to engage reality to which its author adheres. The
author feels that the falsification of reality outside personal experience has
created a populace unable to discern propaganda from reality and that this has
been done purposefully by an international corporate cartel through their
agents who wish to foist a corrupt version of reality on the human race.
Religious intolerance occurs when any group refuses to tolerate religious
practices, religious beliefs or persons due to their religious ideology. This
web site marks the founding of a system of philosophy named The Truth of the
Way of Life - a rational gnostic mystery religion based on reason which
requires no leap of faith, accepts no tithes, has no supreme leader, no church
buildings and in which each and every individual is encouraged to develop a
personal relation with the Creator and Sustainer through the pursuit of the
knowledge of reality in the hope of curing the spiritual corruption that has
enveloped the human spirit. The tenets of The Truth of the Way of Life are
spelled out in detail on this web site by the author. Violent acts against
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crime."

This web site in no way condones violence. To the contrary the
intent here is to reduce the violence that is already occurring due to the
international corporate cartels desire to control the human race. The
international corporate cartel already controls the world economic system,
corporate media worldwide, the global industrial military entertainment complex
and is responsible for the collapse of morals, the elevation of self-centered
behavior and the destruction of global ecosystems. Civilization is based on
cooperation. Cooperation does not occur at the point of a gun.

American
social mores and values have declined precipitously over the last century as
the corrupt international cartel has garnered more and more power. This power
rests in the ability to deceive the populace in general through corporate media
by pressing emotional buttons which have been preprogrammed into the population
through prior corporate media psychological operations. The results have been
the destruction of the family and the destruction of social structures that do
not adhere to the corrupt international elites vision of
a perfect world. Through distraction and
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directed toward solutions proposed by the corrupt international elite that
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